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Reasons for the Differences among the Miracles of the Messengers
By: Ayatullah Murtudha Mutahhari
There is a hadith which is somewhat well-known which backs up our claim of differences in the methods of guidance as seen in the reasons for the differences among the miracles of the various Messengers sent. Although this hadith is in relation to the various miracles of the Prophets which were of a different nature to coincide with different time periods, however it still backs up our claims (in relation to the methods of guiding the youth). This hadith is actually the response that Ibne Sikkiyt (r.d.a.) received from Imām al-Hādī (a.s.) - the tenth Divinely appointed religious guide.
Ibne Sikkiyt (r.d.a.) is well known among the experts of Arabic grammar. His name is mentioned quite frequently in the books of Arabic syntax and it is stated that he lived around the time of Imām Alī ibn Muḥammad al-Hādī (a.s.) – thus, it was around the same time as the political leadership of Mutawwakil. Ibne Sikkiyt (r.d.a.) was also a follower of the Shī'a faith and was killed at the hands of Mutawwakil. It has been said that the reason why he was killed was because he had a strong love for Imām Alī (a.s.) and his family (a.s.).
One day Ibne Sikkiyt (r.d.a.) was in the presence of Mutawwakil when two of the sons of Mutawwakil came into the gathering. Mutawwakil, about whom it has been proverbially stated that he was one who possessed a sword that was always in search of blood turned towards Ibne Sikkiyt (r.d.a.) and said to him, “Are my (two) sons better or are the sons of Alī - meaning al-Ḥasan and al-Ḥusaīn - better?” This knowledgeable man (Ibne Sikkiyt (r.d.a.) was so surprised at Mutawwakil that he immediately replied to him, “In my opinion, Qambar (r.d.a.), the servant of Alī was better than your two sons and he (Qambar (r.d.a.)) is even better than your two sons’ father.” At this point, Mutawwakil gave the order for his Turkish slave to come into the room and cut the tongue of Ibne Sikkiyt (r.d.a.) out – and it is in this state that he died.
In any case, this man asked Imām al-Hādī (a.s.) “O’ Son of the Messenger of Allāh! Why is it that when Prophet Mūsā (a.s.) was raised as a Prophet, his signs and the ways and miracles that he employed to invite the people and to bring guidance to them was through his staff being transformed into a serpent, and his hand that radiated with Divine light and other things such as this. However when Prophet Isā (a.s.) was raised as a Prophet, we see that his method and the miracles which he used to invite the people was something different. He cured people who were born blind; he healed the lepers; he brought the dead back to life and other things such as this. However our Prophet (s.w.a.) – when he was appointed as a Messenger, his form of miracle were none of these – meaning his miracle was through expression and words – the Noble Qur'ān.”
The Imām (a.s.) replied to him that, “This was due to the difference in times when these Prophets were raised. During the time of Prophet Mūsā (a.s.), people were amazed by magic and trickery, thus, the miracles of Mūsā (a.s.) resembled the things that the others were performing, but the difference was that Prophet Mūsā (a.s.) brought a miracle with substance to it, whereas the other people had magic and witchcraft.
As for the time of Prophet Isā (a.s.), his era was one in which doctors were in abundance and they were able to cure the most serious of sicknesses and this brought amazement and bewilderment to the masses. Thus, Allāh (s.w.t.) gave Isā (a.s.) miracles that would be in line with what the people of his time were performing.
As for the time of the seal of the Prophets (s.w.a.), his time was that of speech and verbal communication and the attention that people paid to oratory powers was very high. It is for this reason that the greatest teaching of Islām was brought forth through the noble words clothed in the perfect garment of eloquence and expression (the Noble Qur'ān).”
Ibne Sikkiyt (r.d.a.) thoroughly benefited from the answer given to him by the Imām (a.s.) and now that he understood this issue, he said to the Imām, “O’ Son of the Messenger of Allāh! What is the Ḥujjah of Allāh right now?” The Imām (a.s.) replied to him, “Intelligence” and said to him:
“This, by Allāh is the answer.”
Thus, it is clear that the reason for the difference in miracles of the Prophets was that through each of them, they were able to guide the people in different time periods. If this was not the case, then it is possible that from Ādam (a.s.) till Muḥammad (s.w.a.) – if Prophet Ādam (a.s.) had any miracles and if he was a Prophet (since there are some people who say that he was not a Prophet) - there would have only been one type of miracle. However we see that this is not the case and that each and every Prophet brought along with him his own specific miracle that was fit for his time and age.
There is a well-known hadith of the Prophet (s.w.a.) which has been preserved in the book al-Kāfī and in these last few days, through some of our friends who have the books of the Ahlus Sunnah at their disposal and have done research through these books, it is clear that this hadith also exists in their books. The Noble Prophet (s.w.a.) has said:
“We, the assembly of Prophets have been commanded to speak to the people according to their level of intelligence.”[12]
Whenever the Prophets wished to speak to people, they spoke to them according to their individual level of intelligence and also took into account the level of their aptitude and spoke to them in the way that best suited the people’s intelligence. We must keep in mind that the intelligence of the Prophets E is much higher than all other people and the people around them have a lower level of understanding. Thus, the Prophets would not speak high nor use grand concepts to the ‘common people’ as this would only make the people more confused. Similarly, the Prophets would not answer the questions of a wise person in the same method which they would answer an old, inerudite person.
Mawlawī alludes to the concept mentioned in the above hadith in his poem which states:
“They say it is bad to speak to the intelligence of the people. This is a not a shortcoming, rather, it is the job of the Messenger.”
The one difference that lies between the method of the Prophets and that of the philosophers is that the philosophers employ one frame of logic and one style of speech at all times. The philosophers only have one type of merchandise ‘for sale’ in their proverbial shop. Those who come to them to ‘buy things’ are only one class of people - and this is the shortcoming of the philosopher as they do not see their aim and purpose in life except to cover themselves with a series of (philosophical) terminologies. Thus, philosophers are forced to only go to one particular segment of the society who are aware of the way that they speak and who understand their words.
It has been mentioned that above the door of the well-known school of Plato – which was actually a garden outside the city of Athens whose name was the “Academy” and which even today, due to the scientific gatherings that took place there, is still known by the name, Academy, that there was a poem written which states, “Whoever has not studied geometry must not enter into this school.”
In the school and methodology that the Prophets used, all types of students would be able to benefit from that which was being said. It is here that all sorts of people could be found – from the highest of the (academically) high whom even the likes of Plato would need to study under, to the lowest of the low such that not even an elderly, simple person would have any use for such a person! It was not written in any of the schools of the Prophets that if anyone wanted to come and make use of their teachings, that they must have studied to such and such a level. Rather, the more that they have studied, the more talented and ready they would have been – thus enabling them to make more use of the teachings of the Prophets. If they were less mentally prepared, then they would only be able to make use of the teachings to their own capability, as it is stated:
“We, the assembly of Prophets have been commanded to speak to the people according to their level of intelligence.” [13]
Notes:
[12] al-Kāfī, Volume 1, Page 23
[13] Ibid.
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